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Vyañjana-virodha or, opposition to suggestive power
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sāmānya is arrived at by individual words. It ends with "viśista eva padárthāḥ väkyárthaḥ", where 'visiṣṭaḥ' means 'anvaya-visiṣṭaḥ' i.e. 'correlated wordmeanings' form a vakyártha, through abhidha. This is broadly the position of this view. After that "na tu padárthānām vaiśistyam" - is a note, which explains that, we have not to understand that 'first an-anvita i.e. not-correlated-individual wordmeanings are presented and then their 'anvaya' i.e. co-rrelation follows."
This note is to denounce the abhihitánvaya-vāda. Then follows the suble analysis of the anvitábhidhana-vāda, which ends with the word, "ity anvitábhidhāna-vādinaḥ." ." The main point that even this view has to accept vyañjanā to apprehend the so called suggested sense, begins with the words "teṣām api mate...".
Mammata starts to explain this view with two kārikās, viz. śabdavṛddhábhidheyāmśca. etc., taking us to the conclusion that convention is made with reference to the correlated sentence-sense only. Now, as to, "this particular sense has to be collected from this particular word", normally the following means are suggested such as:
śaktigraham vyākaraṇopamānakośā"pta-vākyād vyavahārataś ca. vākyasya seṣād vivṛter vadanti
sannidhyataḥ siddha-padasya vṛddhāḥ."
i.e. According to the seniors, convention is maid with the help of the following sources such as - vyākaraṇa, i.e. grammar, upamana or similar object, kośa i.e. a lexicon, apta-vākya i.e. the instruction by a reliable person, vyavahāra i.e. worldly usage, vakyaśeṣa or, the remainder of a sentence, vivṛti i.e. vyākhyā i.e. explanation, and by proximity with a word whose meaning is known - i.e. siddha-pada. Out of all these vyavahāra i.e. popular usage is the principal source. While in all other means we stand in need of the actual usage and collection of meaning to understand 'śakti-graha', these are reserved for elderly people. But for children, 'vyavahara' or local usage is the ultimate source to understand the conventional sense. The child at an early age collects convention with reference to a particular word yielding a particular sense only through actual practice by his seniors, such as uttma-vṛddhas and the madhyama-vṛddhas. Here the former stand for those who issue instructions and the latter stand for those who carry our the instructions; as in case of the sentences, "gām ānaya, gām badhāna, aśvam anaya", etc. etc. The child first cases the whole meaning of a whole sentence and later is enlightened as
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